One Hundred Select Sermons, Old Testament · Sermon 8

One Hundred Select Sermons · Old Testament · Sermon 8

p. 54SERMON VIII.

1 Sam. 2.9.

He will keep the feet of his Saints, and the Wicked ſhall be ſilent in Darkneſs, for by ſtrength ſhall no man prevail.

The Solemnity of this preſent day, on which we are met together at this time, hath a double Signature, and Impreſſion upon it, for which it deſerves to be Celebrated to all Generations. The one is as it is a Memorial of the Deliverance and Preſervation of the Church. And the other is as it is a Remembrance of the Defeature, and Diſappointment of the Enemy. And accordingly as Sutable to this purpoſe, have we each of them here concurring and meeting together, in the frame and Scope and Genius of this preſent Scripture, which is the Concluſion of Hannah's ſong of prayſe and thanksgiving. And though pen'd but upon a particular Occaſion, yet withal is of General influence, and improvement.

IN the Text it ſelf we have two General parts conſiderable. Firſt, The State and Condition of two ſorts and Ranks of People. The Godly, and the Wicked. Secondly, The account or Reaſon which is given of both, the former, that we have in theſe words. He ſhall keep the feet of his Saints, and the wicked ſhall be ſilent in Darkneſs. The latter in theſe, for by ſtrength ſhall no man prevail.

We begin in order with the Firſt viz. The State and Condition of the Perſons conſiſting of two Branches. And firſt of the Rank of Godly ones. He will keep the feet of his Saints, where we have ſignified and declared unto us, the providence of God towards his people, in the cuſtody of them, which may admit of a double Reference, either namely to Spirituals, or Temporals. In each as they ſtand in need of keeping, ſo they do partake of keeping from him. This is that which is here intimated unto us.

And Firſt of all to conſider it in Spirituals, ye ſhall ſee it there, Gods Cuſtody and preſervation of his people in protecting them from thoſe Sins and Temptations, and Snares which they are ſubject unto. This is that which he does undertake for them, and here in the mouth of Hannah ſignifyes to them. And agreeable to other Scriptures beſides. As Pſal. 121.7. The Lord ſhall preſerve thee from all Evil, the Lord ſhall preſerve thy Soul. And Paul of himſelf in 2 Tim. 4.18. The Lord ſhall deliver me from every Evil work. And Pſal. 37.23. The ſteps of a good man are ordered by the Lord, and he delighteth in his way. Where by his ſteps we are to underſtand all his paſſages and proceedings, not onelyonly in a Temporal way, but in a Spiritual. As by his feet here in the Text, his Affections, and the motions of his Mind, by a Special care of them.

For the opening of this a little unto us, (it being a point of great Concernment) we may take it in theſe Explications.

Firſt, By the prevention of Evil and ſinful occaſions, God keeps the feet of his People, ſo in that he does not ſo eaſily ſuffer them to come within the compaſs of Ruine, and ſpiritual Deſtruction. This is a peice of very Gracious and mercyful Diſpenſation. It is that which we beg of him in the Lords Prayer when we ſay. Lead us not into Temptation. That is doe not in thy providence adminiſter occaſions of Sin unto us, from whence we might be intangled with it, whereas on the other ſide God threatens wicked men, that he will lay a Stumbling-block before them, and that they ſhall fall upon them. Jer. 6.21. It is that, which he oftentimes does in the way of his Providence, which is the reaſon why many perſons doe miſcarry ſo as they do. God lets looſe Satan upon them, and ſuffers him to preſent ſuch and ſuch objects and occaſions to them, which meeting with that habitual Corruption which is prevailing in them, cauſes them to ſtumble and fall, and ruine themſelves. But now for his Saints and Servants, he does in a ſpecial manner watch over them, to preſerve them, when he is ſaid to keep their feet.

Secondly, As by preventing of the Occaſions of of Sin, ſo by fortifying and ſtrengthning the Heart and mind againſt cloſing with them, ſo that although occaſions be adminiſtred, yet they ſhall have no power or efficacy upon them, thus he kept the feet of Peter. Luk. 22.32. Simon, Simon Satan hath deſired to have you, and to ſift you as wheat, but I have prayed for thee, that thy Faith fail not. And thus he kept the feet of Paul. 2 Cor. 12.9. When he had the meſſenger of Satan to buffit him, and prayed thrice, (that is) often, that it might be take away from him, he had this anſwer returned p. 55unto him. That Gods Grace was ſufficient for him, as it had been ſaid, God would not be wanting to him, in the keeping and preſerving of him, from being overcome with that Temptation, and ſo he does with divers others beſides, partly by Executing and ſtirring up in them thoſe Graces which he hath already wrought, partly by adminiſtring new ſtrength unto them. There are four Graces amongſt the reſt, which are eſpecially conducing hereunto.

Firſt of all, The Grace of Fear, and Spiritual Watchfulneſs. Bleſſed is the man (ſays Solomon) that feareth always. Thoſe which are confident and preſumptious, they do of all others ſooneſt miſcarry, but God by ſtirring up in his Servants an holy tenderneſs and jealouſie over themſelves, does by this means very much ſcare them, who by fearing leaſt they ſhould Sin, do come to avoid Sinning it ſelf.

Secondly, The Grace of Faith, that's another ſupporter likewiſe. It is the ſheild whereby we quench all the fiery darts of the Devil. And Gods people in the uſe of this are much arm'd againſt Spiritual Aſſaults. Faith it lays hold upon all the promiſes of Aſſiſtance, and Strengthning, and Confirmation which God has made to his Servants. Such as this now here in the Text, and hereby does preſerve all ſuch perſons as are the ſubjects of it, therefore it is ſaid, 1 Pet. 1.5. We are kept by the power of God, through Faith unto Salvation. By the power of God as the Principal. And by Faith as the Inſtrumental, improving that power which is in God, and drawing it forth according to the preſet occaſion, and Neceſſities in which we are. And this Faith ſtill wrought, and Excited, and ſtrenghthned by him, that he may ſtill have the Glory of all. And that's the ſecond Explication; God keeps the Feet of his Saints, not onelyonly by preventing them from the occaſions, but likewiſe by preſerving them from cloſing, and complying with them, and yeilding, and giving way unto them.

Thirdly, Gods keeps the feet of his Saints from progreſs and proceedings in Sin, when they fall or ſlip he holds them up from falling further. Thus Pſal. 94.18. When I ſaid my foot ſlippeth, thy Mercy O Lord held me up. This is another great Expreſſion of Gods goodneſs to his Servants, that he does not ſuffer them to run into the ſame Exceſs of riot with other men. That (though for reaſons beſt known to himſelf, as to humble them, and to ſhew them, what is within them,) he may perhaps ſuffer them now and then to fall into Sin, yet he does Graciouſly keep them from the Degrees, and Extremities of them. Hence it is ſaid (1 Joh. 3.9.) That he that is born of God, does not commit Sin? What, not Sin at all? no, That's not the meaning of it (for he had ſaid in the firſt chap. verſ. 8. If we ſay that we have no Sin, we deceive our ſelves.) But not Sin in that height, with that greedineſs, in that meaſure, and manner, and circumſtance as others do. Though they may begin, yet God lets them not go on, and proceed in it, but puts a ſtop and reſtraint upon them that they go no further. He keeps them back from preſumptuous Sins, that they may not have Dominion over them. as David prayes for himſelf, in Pſal. 19. verſ. 12.

Laſtly, He keeps the feet of his Saints, from Relapſe and Returning to Sin again. He ſuffers them not like the Dog, to return again to their former Vomit, nor like the Sow that was waſhed to her wallowing in the mire. This he undertakes for them. Thus ſays David of a Righteous man, Pſal. 27.24. Though he fall, he ſhall not be utterly caſt down, for the Lord upholdeth him with his hand. As Paul. Phil. 4.7. The peace of God which paſſeth all underſtanding, ſhall keep your hearts and minds through Chriſt Jeſus. Keep them as in a Garriſon, as the word in the Original Text properly ſignifies.

The proper Improvement of this point thus explain'd to our ſelves, is a word of ſpecial Comfort, and Incouragement to the Servants of God, as being intereſted in a very great Privilege, which does belong unto them. What a wonderful Mercy is this, that God will keep our Feet from falling, as David ſpeaks of Himſelf. Pſal. 116.8. That he prevents us, and keep us from Sin. Eſpecially conſidering the many Dangers, and Snares, and Hazards whereunto we are daily expoſed. It is a Comfort to the Servants of God, as to matter of imployment. In great Services, and Undertakings, whether in Majeſty, or Miniſtry, whether in the Church, or the Common wealth, in regard whereof they may happily now and then be ſuſpicious of themſelves, and jealous of their own Hearts, as many Godly men now and then are. A good Chriſtian when he is called to ſome great and ſpecial Service, he does not ſo much think with Himſelf, how ſhall I go through it without trouble, but how ſhall I go through it without Sin? This is that which moſt ſticks upon his Spirit. How ſhall I avoid the Snares, the Temptations, the Sins, the manifold Miſcarriages, which this my Place, or Work, or Imployment, is by reaſon of humane Corruption compaſt withall, now here's that which may ſatisfy him. He will keep the feet of his Saints. Thoſe which keep cloſe to Him, he will ſtrengthen and inable them for the ſervices whereunto he calls them, and likewiſe from the infirmities, which they are ſubject unto in theſe ſervices.

So likewiſe as for matter of Imployment, ſo for matter of Condition, whether Riches or Poverty, Proſperity, or Affliction, and the like. Theſe are many of Gods ſervants which are ready to miſtruſt themſelves, here eſpecially, (though perhaps there may be leſs danger of them in that,) how they ſhall carry themſelves through Adverſity, how they ſhall be able to take up their Croſs to looſe their very time from Chriſt, if he ſhould call them to it, and not decline and ſtart back from his work. Here is that which may ſupport them. He will keep the feet of his Saints.

And ſo for any kind of Aſſault, or Temptation whatſoever. Here's Gods promiſe which he has made for it, and this uſe are we to make of it, p. 56even to comfort, and incourage our ſelves upon ſuch Conſiderations as theſe are Foraſmuch as Deſpair, and Diſcouragement may in this caſe prove very hazardous, and prejudicial unto us.

Now to make this point every way effectual, and pertinent indeed to our ſelves, we muſt here have a care of two things.

The Firſt is the Qualification of our Perſons, we muſt look to that. Obſerve here in the very Text it ſelf, whoſe feet it is, that he here keeps. It is the feet of his Saints. They muſt be Saints whoſe feet God will keep. Saints, and his Saints too, Saints of his Making, and Saints of his Calling, and Saints of his Owning. Thoſe which are ſuch, he will keep their feet, that is, as we have Explain'd it, their Hearts, and Affections, and Ways. He will preſerve them from running into Extravagances, and the Extremities of Sin. His Saints, that is ſuch perſons as are in Covenant with him, and begotten again by him, and have his Image, and likeneſs Stamp'd upon them, and his Seed remaining in them. Theſe are they which ſhall be thus kept, and ſerv'd, and none but they. Thoſe which are not thus, they have no Ground for the Expectation of ſuch a Favour, or Priviledge as this is to be conpreferr'd, or beſtowed upon them. Thus we may obſerve in the Connexion there in that place. 1 Pet. 2.3.4. Begotten again who are kept in the laſt times. None are kept but thoſe which are begotten again &c.

It is the great miſery and unhappineſs of all men out of Chriſt, That as they are deprived of many other bleſſings beſides; ſo amongſt the reſt of Divine Protection, as to matter of ſin and ſpiritual judgements. They are more in danger of being given up to Satan, and their own corrupt hearts, then others are, and being evil already to grow worſe, and more confirm'd in evil every day then other; whereas thoſe which are Regenerate, and Renewed, and Sanctified, and have Grace begun in them; they are thereby in ſome manner ſecured againſt thoſe hazards which others fall into. And he that hath begun a good work in them, will confirm it, and finiſh it in them until the day of Chriſt, As the Apoſtle tells the Philippians, Phil. 1.6.

But Secondly, That's not all, It is not enough for us to be right for our perſons in the General Qualifications of them; But we muſt be right likewiſe for our carriage and the behaviour of our ſelves. Thoſe which are the Saints of God may ſometimes ſo order the buſineſs by their own wilful heedleſneſs, and neglect, as that they may provoke God for a time at leaſt to ſuſpend this protection and ſafeguard of them. He may and does alſo now and then ſuffer them to ſlip that they may the better look to their feet at another time. He will keep the feet of his Saints, but he expects alſo that they ſhould keep themſelves, and not ruſh themſelves upon the occaſions of evil; as ſometimes they are ready to do; whiles they do ſo they may chance to ſmart for it, and come with broken bones at laſt. As God Himſelf undertakes it for the main, ſo his Saints muſt alſo uſe their own indeavour, as they are exhorted to it, Eccl. 5.1. Keep thy feet, when thou goeſt to the houſe of God, &c. But ſo much of the firſt reference of theſe words, as they may be taken Spiritually, and in relation to the Inward man.

Now further, Secondly, We may likewiſe (if we pleaſe) take them in reference to Temporals, and God's Providence as to the things of this life. He will here alſo keep the feet of his Saints. That is, he will proſper all events and undertakings to them. He will bleſs them in whatſoever they do and whitherſoever they go; This is the meaning of it.

Firſt, He will bleſs them in their wayes; Take notice of That. This is one way to keep their feet. And it is ſo likewiſe in the Language of Scripture, As Pſal. 121.8. The Lord ſhall preſerve thy going out and thy comming in from this time forth, and for ever-more. And ſo, Deut. 28.6. Bleſſed ſhalt thou be when thou commeſt in, and bleſſed ſhalt thou be when thou goeſt out. Again, Pſal. 91.11, 12. He ſhall give his Angels charge over thee to keep thee in all thy wayes, They ſhall bear thee up in their hands leaſt thou daſh thy foot againſt a ſtone, In all which places, and the like, we have promiſes made to God's people for the keeping and preſerving of them, even in their common and ordinary out-goings; not onelyonly for the preſerving of their ſouls and ſpirits from ſin, but alſo for the preſerving of their lives and bodies from deſtruction. Therefore the Chaldee paraphraſt reads it, corpus ſervorum ſuorum. He that keeps the body of his ſervants, where the feet are put by a Senecdoche, for all the other parts, and the argument holds good a fortioris, by reaſoning from the leſs to the greater. He that will keep the feet, the moſt abject parts of the body, and ſuch as are of leſs eſteem, certainly he will not be wanting to the Breaſt and head, thoſe more noble and eminent parts, but will be ſure to keep them more eſpecially. He names the feet, that from them we might riſe higher to all the reſt, and thoſe which are ſuperiours.

Again further, He names the Feet, as thoſe which are moſt expoſed to danger, and hurt of all other. God beſtowing the Greateſt Protection, where there ſeems to be the Greateſt need, and Neceſſity for it, he gives more to that part that lacketh. But the Sum of all comes to this. God's Cuſtody, and Preſervation of his people, in their paſſages, and goings up and down.

This may ſeem (at the hearing of it) to be but an ordinary Obſervation, but yet is ſuch as we may make very good uſe and Improvement of in the Courſe of our times. Hereby to prevent the People of God, from Inordinate, and Excluſive Fears, either for themſelves, or thoſe belonging unto them, in their Journeys, and Travelings, and the like. That they are not onelyonly under a Providence, but under a Promiſe. And whenſoever they go in, or out, upon good and warrantable Occaſions, they may here expect God's preſervation of them upon this Account. His Word, and Warrant for it. He will keep the feet of his Saints. And it is a great piece of weakneſs in any when as notwithſtanding ſuch an aſſurance as this is, they will be as ſometimes they are full of Trouble, and p. 57perplexity in themſelves, as if they had never had ſuch a promiſe as this made unto them.

But perhaps you will here interpoſe, that all Temporal promiſes are but Conditional, and ſuch as in the Event may fail; for the accompliſhment of them in which regard they do not exempt us from Fear, and Sollicitude about them, we have ground enough to be troubled in ſuch matters as theſe are notwithſtanding Gods promiſes, which he hath made in reference to them, forasmuch as many of the Saints of God do notwithſtanding miſcarry under them. There are many which break their Legs, and Armes, and Limbs, even of good men, as well as others, all things fall alike to all, and therefore what ſtreſs is here in ſuch promiſes as theſe are, from whom the Saints and Servants of God might be kept from Fear as to themſelves. To this I anſwer, (and it may ſerve as a ſatisfaction in all other Temporal promiſes whatſoever of the like Nature.) That there is very great cauſe for Quietneſs, and ſettledneſs of Spirit, in the Saints, and Servants of God, notwithſtanding all this. And that from hence, becauſe it never fails, but upon ſome ſpecial, and eminent Conſiderations, as wherein either the Glory of God, or their own good in ſome other reſpect is principally aimed. God will ſo fulfill to his Saints, all his promiſes of temporal Bleſſings, and amongſt the reſt of temporal Protection, as that he will never turn aſide from them, but where themſelves upon due Conſideration, and underſtanding of his providence towards them, ſhall be ready to thank him for it. All things fall alike to all, in regard of the Condition it ſelf which falls unto them, but they do not fall alike to all, in regard of the Ground, and Principles, and Arguments which they fall unto them upon. God is carried by ſome other reaſon in his ſuffering of Miſcarriages in his People, and other men, ſo that here is a double ſalve for this objection.

Firſt, That this promiſe it holds for the moſt part in the thing it ſelf, not onelyonly in a way of common Providence, but in ſpecial love.

Secondly, That where it holds not in the thing, yet it holds in regard of that Affection which was the ground, of firſt making of it. And ſo much for that. That's the firſt branch of Explication. He will keep the feet of his Saints viz. in regard their ways.

Secondly, In regard of their Works, whatſoever they do. This is ſaid of a Godly man. Pſal. 1. verſ. 3. That whatſoever he doth ſhall proſper. And there are Inſtances and Examples of it. In Joſeph. Gen. 39.3. The Lord was with him, and made all that he did to proſper in his hand. And Jacob, he takes notice of it in himſelf, in reference to Laban. Geneſ. 30. verſ. 30. The Lord hath bleſt thee ſince my Comming. Le-ragli, at my foot; as it is in the Hebrew Text, that is from my very firſt entrance and ſetting foot firſt into thine Houſe. There is a Bleſſing upon a righteous hand whatſoever it be that he undertakes. As a Bleſſing of Protection upon his Perſon, ſo a Bleſſing of Succeſs upon his Labour, and conſtant Imployment.

Now, The common Application, which may be made of all this to our ſelves, is from hence to take direction what courſe is to be taken by our ſelves, in reference to either of theſe two Heads, which we have now mentioned unto you, whether Proſperity, and Succeſs in Labours, or Protection and Preſervation in Dangers, Eſpecially in theſe times of Uncertainty, and Diſtraction in which we live. Namely, to make this good to our ſelves, that we are the Saints, and Servants of Godwhich have his Grace wrought in our Hearts, and are in Covenant with him. We may from hence be then aſſured, that he will preſerve us, and watch over us for good, as over thoſe which are of his own Houſehold and Family, and do in a ſpecial manner belong, and relate to Himſelf, we ſhall then be his in that day when he will make up his Jewel. And he will ſpare us, as a man ſpareth his own Son that ſerveth him. Mal. 3.17. But ſo much of this firſt Branch viz. The State and Condition of the Godly, in thoſe words. He will keep the feet of his Saints.

The Second, Is the State of the Wicked in theſe. But the Wicked ſhall be ſilent in Darkneſs. As there's a difference betwixt the Wicked and the Godly, in regard of their Diſpoſition, ſo is there likewiſe in regard of their Condition. And it is here among other places of Scripture expreſt in this preſent Text; which we have now before us. Where, for the Wicked and Ʋngodly, we have two things faſten'd upon them. Firſt, A ſtate of Darkneſs. And Secondly, A ſtate of Silence, in order to that Darkneſs. Both theſe are here hinted, when it is ſaid. They ſhall be ſilent in Darkneſs.

Firſt, A State of Darkneſs. As to which, it would be here pertinently inquired; what is to be underſtood by it. It may be referred to a double Condition, whether of this preſent Life, or of that which is to come, of the way, or the end.

Firſt, For this life preſent as the way. Wicked men they are here in Darkneſs.

Firſt, In the Ignorance of their mindes. Having their underſtandings darkned. As the Apoſtle Paul ſpeaks of the Gentiles. Eph. 4.18. Being alienated from the life of God, through the ignorance which is in them, becauſe of the blindneſs of their Heart. And ſo Eph. 5.8. Ye wore all ſometimes Darkneſs. This is the Condition of all Carnal, and Ʋnregenerate Perſons, ſo long as they are in a ſtate of Nature, they are in a ſtate of Darkneſs. The Natural man diſcerns not the things of the Spirit of God, neither can be know them, becauſe they are Spiritually diſcern'd. as it is in 1. Cor. 2.14. There is none that Ʋnderſtandeth, there is none that ſeeketh after God. Rom. 3.11.

Secondly, In the Inordinancy of their Affections, there's Darkneſs in them from thence alſo. He that hateth his Brother is in Darkneſs, and walketh in Darkneſs, and knoweth not whether he goeth, becauſe that Darkneſs hath blinded his Eyes. ſays the Apoſtle 1. Joh. 2.11. Take a man whoſe Affections are p. 58irregulated and diſtemper'd in him, and he hath a virtiginous and giddy humour poſſeſſing him, he is as it were in the dark, and ſo to be accounted ſayes Athanaſius. Malice it ſhades the mind, and ſo any other unruly Paſſion in them.

Thirdly, In the practiſe of all other Sins whatſoever, beſides works of Wickedneſs, are works of Darkneſs, and ſo they are ſtill call'd. The unfruitful works of Darkneſs. Eph. 5.11. Foraſmuch as they ſeek the Dark for the Commiſſion of them. The Theif, and Murtherer, and Adulterer, they all wait for the Dark, as Job obſerves it of them, ſuch Places, and Times, as wherein they may be kept and preſerv'd, from others Eyes, as to the beholding of them.

Laſtly, In that Spiritual blindneſs, which they are delivered and given up to, beſides that natural Darkneſs, which is in all unregenerat Perſons, yea and regenerate likewiſe by Natural. There is a Super natural, and Judicial, which ſome eſpecially in the juſt Judgement of God have inflicted upon them. Thus Rom. 1.28. It is ſaid of the wicked Gentiles. That as they did not like to retain God in their Knowledg, God gave them up to a reprobate Senſe, or mind void of Judgment, to do thoſe things which are not Convenient. Thus in all theſe reſpects are wicked men in Darkneſs.

Darkneſs it is the privation of light. And ſo it is in ſuch kind of Perſons, now we muſt know what Light this is. Namely the Light of the Spirit. As for the common Light of Nature; the Light, dime Light of Reaſon, that even Natural men may have, and in ſome Competent meaſure, as the Heathen Philoſophers had many of them in great Abundance. But this Light of Grace, and of the Spirit, it is ſuch as they are not acquainted with, nor know not what it is.

This accordingly gives us an account of ſo many Stumblings, and Miſcarriages, as there are in the World. Here's an account of the Diverſity of Errours, and falſe Opinions in matters of Judgment. And here's an account alſo of the Diverſity of Outrages, and Wickedneſs in matters of Practiſe, whence there are ſo many Abomintions as do continually raigne amongſt us, it is from hence, that men are in Darkneſs. There is a miſt of Spiritual Blindneſs which hath Surpriſed them, and Over-ſpread them, and therefore it is that they fall into ſuch Miſcarriages as theſe are. And this for the Darkneſs of the way, that Darkneſs, which wicked men are incompaſt with here in this preſent life.

The Second is the Darkneſs of the End. That Darkneſs, which they are ſubject unto in another World. This is of two ſorts, either the Darkneſs of Death, or Judgment.

Firſt, Of Death, that is common to all, both good and bad. And it is repreſented in Scripture to us under the notion of Darkneſs. Thus in Job 10.21.22. Before I go whence I ſhall not return, Even to the Land of Darkneſs, and the ſhadow of Death. A Land of Darkneſs, as Darkneſs it ſelf, and of the ſhadow of Death, without any order, and Where the Light is as Darkneſs. Thus it is ſpoken of the Grave, and the condition of Bodies lying there. So Job 17.13. If I wait, the Grave is mine Houſe: I have made my Bed in the Darkneſs. And ſo likewiſe in Eccleſ. 11.8. The days of Darkneſs, they ſhall be many. It is ſpoken ſtill of abode in the Grave, this is common to all. viz. The Darkneſs of Death.

The Second, Is the Darkneſs of Judgment, and Hell it ſelf, which is call'd in Scripture Ʋtter Darkneſs. This is that which is eſpecially proper to the Wicked. Bind him hand and foot, and caſt him into utter Darkneſs ſayes Chriſt. Matth. 22.13. And Pſal. 9.17. The Wicked ſhall be turned into Hell, and all the Nations that forget God. This is that which is made to be their Portion. And ſo much for the Firſt particular, viz. The ſtate of Darkneſs, which the Wicked and Ʋngodly of the World are Expoſed unto.

The Second is the ſtate of Silence, in order to this Darkneſs. They ſhall be ſilent in Darkneſs. Thus it may admit of a various Emphaſis which is involv'd in it, we may reduce it to theſe following Particulars

Firſt, That Grief, and Horrour, and perplexity of mind, which ſhall ſeize upon them in this Condition. Silence it is an attendant upon Grief and Aſtoniſhment, in the Extremities of it. Curae leves loquunter ingentes ſtupent, ſo that where Grief is any thing moderate, there it expreſſes it ſelf in ſpeech, where 'tis Exceſſive, there 'tis ſtupifying, and Obſtructive. Vox faeſſi hucibus. A mans words there ſtick in his Teeth, and therefore great Grief is expreſt to us in Scripture by Silence, in ſundry places thus. Eſay. 15.1. The burden of Moab. Becauſe in the night Ar of Moab is laid waſte, and brought to ſilence; becauſe in the night Kir of Moab is laid waſte and brought to ſilence. Brought to ſilence, that is, Cut off and deſtroyed, as the word Nidhmah alſo ſignifies Deſtruction it is ſignified by Silence. So Jer. 8.14. Why do ye ſit ſtill? Aſſemble your ſelves, and let us enter into the defenced Cities, and be ſilent there, for the Lord our God hath put us to ſilence, and given us waters of Gall to drink, becauſe we have ſinned againſt the Lord. Hath put us to ſilence, that is, hath brought us into a diſtracted Condition, ſo that we know not what to do or ſay. So Jer. 47.5. Baldneſs is come upon Gaza, Aſhkelon is ſilent and Cut off. Where Baldneſs, and Silence are put for Sadneſs and Grief in the Philiſtians. Again Lament. 2.10. The elders of the Daughters of Sion, ſet upon the Ground and kept ſilence. Namely ſo far overcome with Grief, as unable by ſpeech to abate it. And Job's Friends in ſimpathy with him, in his great Grief, thus ſat down, and ſpake not a word unto him, in ſeaven days. &c. This ſhall be the Condition of Wicked men former or later, they ſhall be full of Horrour and Grief unexpreſſible. They that now are full of Jocunneſs, and Joviality, and Clamour, and make a noiſe in the World, there is a time a coming, when they ſhall be filled with Anguiſh, and perplexity of Spirit, which they ſhall not know how to help in themſelves.

p. 59Secondly, Silence it is a note of Conviction. They ſhall be ſilent, that is, they ſhall have nothing to ſay for themſelves. Wicked men, as they ſhall be full of Grief, ſo likewiſe of Confuſion. When God ſhall charge them with ſuch and ſuch Sins, and Abominations, whereof they are guilty, they ſhall have nothing here to anſwer him. Either by way of Apology for themſelves, or Cenſure of his proceedings againſt them. That every mouth may be ſtopped, and all the World become guilty before God. as it is in Rom. 3.19. Thus it was with him in the Goſpel Which came to the Marriage-Supper, not having on him his Wedding-Garment. when the King a…kt him how he came thither? it is ſaid he was ſpeechleſs. Matth. 22.12. That is, he knew not what to ſay for himſelf, God will one day non-plus and Convince, and Confound all impenitent Sinners. They ſhall be in Darkneſs, that is, in Extremity of Miſery, and ſilent in it, that is, Convinced, and perſwaded of Gods deſign in his proceedings.

Thirdly, It is a note of Abode, and of Continuance in this miſerable Condition. They ſhall be kept, and bound up in it. As the Egyptian Darkneſs, it was ſuch as wherewith they were faſtened and contained in their places, as not knowing how to ſtir out of them. They ſaw not one another, neither roſe any from his place for three Days. And Wiſd. 17. verſ. 17. There is an Expreſſion ſutable, where tis ſaid. They were all bound with one Chain of Darkneſs. Sutable whereunto is that of Jude 1.6. Where ſpeaking of the Devils. The Angels that kept not their firſt Eſtate, it is ſaid that they are reſerved in Everlaſting Chains under Darkneſs, unto the Judgment of the great Day. So then they ſhall be ſilent in Darkneſs, is as much as they ſhall be Continued in Darkneſs, and does denote the Immoveableneſs, and Irrecoverableneſs of their miſerable Condition, being ſuch as from which they ſhall never be freed or delivered, which Expoſition is ſutable to that of Moſes in his ſong, ſpeaking of the Enemies of the Church, to wit, the Egyptians. Exod. 15.16. Fear and Dread ſhall fall upon them, by the greatneſs of thine Arme, they ſhall be ſtill as a Stone. In the Hebrew it is, ijdhmou, that is they ſhall be ſilent. Tacuerint tanquam lapis fuerint the Chalde Paraphraſt. Thus we ſee how as the Wicked are in Darkneſs; So in what ſenſe alſo they are ſaid to be ſilent in it.

Now (to joyn them both together) they are ſuch as doe very fitly agree to ſuch kind of perſons. Both Darkneſs and alſo ſilence in it are very ſutable to wicked men.

Firſt the Darkneſs of Condition anſwerable to the darkneſs of ſin. Wicked men they abhorre the light, becauſe their deeds are evil; They delight in works of darkneſs, and now that light is come into the world, yet they love darkneſs rather then light as it is in the Goſpel, Joh. 3.19. And therefore it is very ſitting that Darkneſs ſhould be inflicted upon them, That their puniſhment may be anſwerable to their diſpoſition. Seing they delight in darkneſs, there's good reaſon that they ſhould have enough of it, and ſo they have, ſit in darkneſs and in the ſhadow of death.

Secondly, Silence in evil, anſwerable to ſilence from good: Wicked men they care not to ſpeak any thing which may be to the Honour of God. They are ſilent as to prayers, and praiſes and good ſpeeches which ſhould come from them; They have a drineſs, and barreneſs, and dumbneſs and ſpeechleſneſs here, and accordingly, they are made ſilent, as to affliction, and the ſad effects and conſequences which that does cauſe and occaſion to them, They are ſilent in Darkneſs.

There's one thing more which we have not yet mention'd which yet may be very proper and pertinent to the ſcope of the place; and that is the wicked's uncertainty and want of due advice and reſolution what to doe in thoſe conditions of perplexity in which they are. They ſhall be ſilent, as to the giving of Counſel either to others or elſe to themſelves, as being non-pluſt and at a ſtand from that dubiouſneſs and ambiguity of affairs which are upon them. This is a ſenſe which will very wellhold, and it is a caſe which does oftentimes fall out; that whereas the Saints and ſervants of God, He keeps their feet for them; And gives light to them that ſit in Darkneſs and the ſhaddow of Death, yea and alſo guides their feet in the way of peace, as it is in Luk. 1.79. The wicked on the otherſide they ſhall reel to and fro and ſtagger like a drunken man, and be at their wits end, as the Scripture ſometimes expreſſes it; they ſhall not ſee their way before them, nor yet know what courſe is beſt to be taken by them. That's the ſecond Branch here conſiderable, to wit the ſtate of the wicked, in oppoſition and contradiſtinction to the Godly, and ſo the firſt General part of the Text, which is the condition of two ranks of perſons good and bad. He ſhall keep the feet of the Saints, But the wicked ſhall be ſilent in Darkneſs.

The ſecond General is the Reaſon, or Account which is given of both, That we have in the laſt words, For by ſtrength ſhall no man prevail; This refers to both precedent clauſes of the former General, in the conditions both of good and bad; therefore doe's God keep the feet of His Saints, becauſe there's no ſtrength prevailing without Him. And therefore again ſhall the wicked alſo be ſilent in darkneſs, becauſe there's no ſtrength prevailing againſt him, ſo it holds ſtrong as a very good reaſon in either reference.

We begin with the firſt, viz. As it refers to the firſt clauſe. He ſhall keep the feet of His Saints, That is, by taking it excluſively, He and He alone. There's no man prevails without God, by any ſtrength which is in Himſelf. And therefore our old Tranſlation expreſſes it ſo. By his own ſtrength ſhall no man prevail. This is true according to the Notion and Acceptation of ſtrength in the full latitude and extent of it; whatever ſtrength there's of a man's own, it is ſuch as whereby He ſhall be never able to prevail, unleſs he have another and better ſtrength joyn'd together with it.

Wee'l reduce it briefly to three Heads.

p. 60Firſt, The ſtrength of Body and Humane power with the appurtenances thereof.

Secondly, The ſtrength of Parts and the improvements of wit and underſtanding, The ſtrength of Grace in the meer purpoſe of it.

Firſt, I ſay, not by the ſtrength of Body and Humane Power with the Appurtenances thereof, there's no man ſhall prevail by this; not by ſtrength of outward force and arms, and ſuch helps as theſe. Theſe have a ſtrength in them, and ſuch an one as one would think to be very prevalent, but it is not this ſimply conſider'd which carries the buſineſs. And the Scripture does accordingly ſo ſet it and repreſent it unto us. Not by might nor by power, but by my Spirit, ſaith the Lord of Hoſts, Zech. 4.6. It is the word of the Lord to Zerubbabel. So Eccleſ. 9.11. The race is not to the ſwift, nor the battel to the ſtrong. And Pſal. 44.3. They got not the land in poſſeſſion by their own ſword, neither did their own arm ſave them, but thy right hand and thine arms, and the light of thy countenance, becauſe thou hadſt a favour to them. There's the reſolution of all, not into man's ſtrength ſo much as into God's. There are divers inſtances. and examples of thoſe which have had little or no ſtrength of their own, and yet have much prevailed; again their are inſtances of thoſe which have not prevailed, where they have had ſtrength in great abundance.

And the Lord delights to have it ſo, that ſo His own ſtrength and power and glory may the more appear, and that all Nations and People and Perſons, may acknowledge him in the Government of the world, who is the Bleſſed and onelyonly Potentate, the King of Kings and Lord of Lord's, as the Apoſtle Paul declares him in 1 Tim. 6.15.

Therefore, As the Prophet Jeremy makes Application of it to our hand, Let not the ſtrong man glory in his ſtrength, Jer. 9.23. We ſee hence what little cauſe we have to put our confidence in man, or to make fleſh our arm, as the ſame Prophet likewiſe intimates and pronounces a curſe upon ſuch perſons as are guilty of ſo doing, Jer. 17.5. Ther's not the Greateſt Humane ſtrength which of it ſelf can do any good, nor may expect any great matter from it; thoſe that doe ſo will be diſappointed, and ſo much the ſooner becauſe they doe ſo. The ſtrength of man and outward Power, it is but weak of it's own nature, but when it begins once to be truſted in, it becomes weaker then it was before, becauſe that then it is God's Rival, and comes as it were into competition with himſelf. Now he is a jealous God and will not indure any thing to treſpaſs and intrench on his Prerogative.

It is true that in outward ſtrength ſomewhat there is, which accordingly is to be looked upon as a means tending to ſuch an end, but the efficacy of it is from an Higher, and it is no otherwiſe actually ſucceſſeful then it pleaſes him to concur with it. The bars of the Mighty are Broken, and they that ſtumbled are girt with ſtrength, as it is in Ezekiel, God has choſen the weak things of the world to confound the ſtrong, and things deſpiſed to bring to nought things that are; how little do they think of this, which are puft up and ſwollen, and as I may in a manner ſay intoxicated with the apprehenſions of any thing in themſelves to this purpoſe; who glory in their great ſtrength, and the advantages whereof they partake in this particular. Alas! what a poor thing it is if they conſider all, and what little cauſe and ground have they for it! even the ſtrongeſt that are! How often does the Lord in his providence confute them and convince them of the contrary, and ſhew them that it is not in themſelves; We ſhould here for our parts obſerve it and take notice of it, that for the firſt Head, here conſiderable. By his own ſtrength no man ſhall prevail, that is, by ſtrength of Body or Arms, or outward force in any kind whatſoever.

Secondly, Not by ſtrength of wit or parts, and improv'd underſtanding; There's a ſtrength which belongs to this alſo, but it will not prevail neither conſidered in it ſelf, God confounds the wiſdom of the wiſe, and brings to nothing the underſtanding of the prudent, 1 Cor. 1.19. Men of ſtrong heads and brains, and parts, and of a deep and ſubtile reach in matters of Policy, yet they are not alwayes infallibly ſucceſsful, He diſappointeth the devices of the crafty, ſo that their hands cannot perform their enterpriſe, He taketh the wiſe in their own craftineſs, and the counſel of the froward is carried headlong, And the Lord knoweth the thoughts of the wiſe, that they are vain, 1 Cor. 3.20. And Job 5.12, 13. Even this ſtrength it is many times no more but weakneſs neither. In Eccleſ. 9.11. (the place before alleadged) we have the inſufficiency of ſuch a ſtrength as this is laid forth in three ſeveral expreſſions: Bread is not to the wiſe, nor Riches to men of underſtanding, Nor favour to men of skill. The meaning whereof is not this, That they are to none of theſe at all, but that they are to none of theſe infallibly, and in ſuch a ſort as never to be otherwiſe. Wiſe men may ſometimes get bread, that is, ſuch things as are of uſe to the ſupportment of this humane life, but they do not get it purely by their wiſdom; And underſtanding men may ſometimes get Riches, and attain to a great eſtate in the world, but they doe not get it by their underſtanding alone. And skilful men they may purchaſe favour and credit, and eſteem and reputation, but it is not their skill which does certainly intereſt them in it. No, but their is a line and thred of Providence which runs along in all theſe Diſpenſations. Theſe Abilities, and Qualifications are no further ſucceſſeful, then as it pleaſes God himſelf to concurre and appear in them.

Thirdly, To carry it ſtill a little higher (and it may be cloſer to the ſcope of the Text) by his own ſtrength ſhall no man prevail, that is, not by the ſtrength of his own habitual Grace. It is no queſtion a very great advantage which a Saint and ſervant of God has over another man; that he hath a principle of ſomething, and ſaving Grace in his heart, which doth ſtill combat and conflict, and wreſtle with corruption in him, and alſo diſpoſe and encline him to that which is good; whereas a carnal and unregenerate perſon is ſwayed by nothing but his own luſts, and ruled by that ſpirit which works in the children of Diſobedience; yea p. 61but this Grace now in a Chriſtian, when it comes to the Tryal and Improvement, it will not hold without ſomewhat elſe. A Beleever ſtands not ſo much by the Grace within Him, the Grace of Inherence, that Grace which is in Himſelf, as by that which is his Support, or rather by the Grace without him The Grace of Aſſiſtance. The Grace that is the favourand good will, and Mercy of God Himſelf, who ſuſtaines Him, and keeps up. It is he that keeps the feet of his Saints, and none but He. Even in this ſenſe alſo. And it is not by their own, but by this ſtrength that they ſhall prevail.

Therefore let none truſt to this, whoſoever they be. Thoſe who have never ſo much of it, and the greateſt ſhare in it, for it will not ſerve the turn. We ſhould ſtill be begging of God, to perfit his own work in us. And when he has given us Grace for the Principal, to draw it out alſo for the Exerciſe, and Activity of it, not to reſt our ſelves in good Habits, or in good Purpoſes, or in good Motions ond Beginnings in us; but to depend further upon the Spirit of God, for his Accompliſhment, and Conſummation of them. And that alſo upon every new occaſion, which is Adminiſtred to us, we need the Aſſiſting, and ſtrengthning Grace of God, in every Action, and Moment of our lives, and whatſoever we ſet our ſelves to, and therefore let us ſtill ever and anon have recourſe unto it, and make our Confidence in that alone. Leaſt with Peter, while we truſt in our ſelves, and our own Grace, which at preſent we partake off, we miſcarry and fall into Temptation. It is one of the main Reaſons in Providence, why God has ſometimes ſuffered men of Great and Eminent Graces to ſlip fouly, and ſcandalouſly in their times, that ſo they might learn themſelves, and others might learn by their Diſmal Examples, that they do not ſtand by any ſtrength of their own, but by the Grace of God, whenſoever they do ſtand. By his own ſtrength ſhall no man prevail. That is, not by any ſtrength without God. That's the firſt Explication.

Secondly, Not by ſtrength against Him, in reference eſpecially to the Second Clauſe. The Wicked ſhall be ſilent in Darkneſs. Ʋngodly men ſhall not eſcape Puniſhment, becauſe they cannot be too ſtrong for God, who is a God of Power and might, and is able to Cruſh them in pieces, whenſoever he pleaſes. Do we provoke the Lord to jealouſy? Are we ſtronger then He? ſays the Apoſtle. 1 Cor. 10.22 Surely no we are not. With him is Wiſdom and ſtrength, he hath Counſel and Ʋnderſtanding, as it is in Job 12.13. And this ſtrength of his, he does purpoſely improve againſt thoſe which are his Enemies, as it follows in the next verſ. to the Text, verſ. 10. of this Chapter. The Adverſaries of the Lord ſhall be broken to peeces &c.

Theſe words. By ſtrength ſhall no man prevail, being taken in reference to the Wicked. And the Second Clauſe in the verſe, (where 'tis ſaid. The Wicked ſhall be ſilent in Darkneſs.) It may hold good in a double way of Explication.

Firſt, As to the ſaving of themſelves.

And Secondly, As to the offending of others, the Saints, and Servants of God which are better then themſelves. Their ſtrength it ſhall not prevail in them to either purpoſe.

Firſt, As to the ſaving of themſelves, it ſhall not ſerve them for that, but they ſhall certainly, and irrecoverably be deſtroyed. God will be ſure to be avenged upon all thoſe, which are Evil doers, and they ſhall not Eſcape, none ſhall deliver them out of his hand. As we have it at large expreſt unto us in Amos 2. verſ. 14.15.16. The Flight ſhall periſh from the Swift, and the Strength ſhall not ſtrengthen his Force, neither ſhall the Mighty deliver himſelf, neither ſhall he ſtand, that handleth the Bow, and he that is ſwift of foot ſhall not deliver himſelf, neither ſhall he that Rideth the Horſe deliver Himſelf, and he that is Couragious among the Mighty ſhall flee away naked in that day ſaith the Lord. Where the Prophets cuts of hope of Eſcape, from wicked men in the greateſt Advantages which ſeem to be upon them.

This is matter of great Awakening and Aſtoniſhment to all wicked men, and may teach them to look about them, to Conſider what ever it be, which they look upon as their ſtrength and Excellency, that it is not that which will ſecure them againſt Divine Vengance, but it will purſue them, and overtake them notwithſtanding, ſo that they ſhall not Eſcape. And therefore hence to be perſwaded to Repentance, and Reformation, and amendment of life. There is no way whereby to prevail upon God but by his own ſtrength, that is by ſtrength which is Communicated from Him, the ſtrength of Faith, and Prayer, and Supplications, and Turning to him. For any way elſe it will not do.

But Secondly, As this holds in their inſufficiency as to the ſaving of themſelves, ſo likewiſe as to the offending of others, by making thoſe words, the wicked ſhall be ſilent in Darkneſs, an Expreſſion of their Weakneſs, and inability of attempts upon the Church, they ſhall not know here what to do, nor what to ſay againſt the people of God, but ſhall be as thoſe, which are Amaſed, and Aſtoniſh't, and Damp't, and put to Silence in themſelves. This the Holy Ghoſt here amplifies, by adding this Clauſe to it. For by ſtrength ſhall no man prevail. If the matter went by outward ſtrength always, Gods people might perhaps go by the worſe, and their Adverſaries might prevail againſt them, and inſult, and triumph over them, but this it does not do. There is Greater ſtrength which is Acting, and Moving, and ſtirring for them, and ſuch as the other is unable to reſiſt.

This it hath a double Improvement which does follow from it.

Firſt, Of Confuſion to the Wicked, and thoſe which are the Churches Enemies, whilſt they ſhall conſider that all their attempts, and undertakings are in vain to this purpoſe, and that they ſhall not prevail in them. There's nothing which does uſually more confound men then unlikelyhood of ſucceſs in that which they ſet their hands unto. This is the Caſe and Condition of ſuch as theſe p. 62towards the Servants of God, as it is in Pſal. 129.1.2.3.4. Many a time have they afflicted me from my youth, may Iſrael ſay; many a time have they afflicted me from my youth, but they have not prevailed againſt me. The Plowers plowed upon my back, they made long their furrows. The righteous Lord hath Cut aſunder the Cords of the Wicked. So Eſay. 8.9.10. Aſſociate your ſelves O ye people, and give ear O ye of all Nations, gird your ſelves and ye ſhall be broken in peices, gird your ſelves and ye ſhall be broken in peices, take Council together and it ſhall come to nought, ſpeak the word and it ſhall not ſtand, for God is with us. Thus ſeems Emanuel, God with us in our Nature, and ſo with the Perſons, he ſhall diſappoint you.

Secondly, This is a matter of Confuſion and Diſcouragement to the Enemy, ſo of Comfort and Conſolation to the Church. The people of God are oftentimes as Agur ſays of the Conyes a feeble folk, ſuch as have no ſtrength in them, yea but they make their neſt in the Rock, even the Rock of Ages, in which is Everlaſting ſtrength, as the Prophet ſpeaks. Eſay. 26.4. And this is that which may ſupport them in all the Aſſaults which are made upon them, whether Corporal, or Spiritual, thus as on the one hand. The Lord ſhall keep the feet of his Saints, ſo alſo on the other hand, That the wicked ſhall be ſilent in Darkneſs, aad that by ſtrength ſhall no man prevail.

This is that which we have here made good unto us in this preſent Occaſion, with the Circumſtances of it. Here's an Inſtance of what hath hitherto been deliver'd in all Particulars, both as to the different State and Condition of different Perſons, and the ſame Account, which is given of Each.

As for the different State and Condition of different Perſons, we have that here in both the Branches of it. Both as to the keeping of the feet of the Saints, and as to the Wicked's Silence in Darkneſs.

The former, in God's Gracious Preſervation of thoſe who were then the Members of both Houſes of Parliament, and in them of the whole State, and Church of God in this Nation from the Effects of that Helliſh Conſpiracy of the Gunpowder Treaſon, attempted by the Papiſts againſt them in the year 1605 on the firſt day of November. A Providence which is never to be forgotten by us in this Kingdom, but to be tranſmitted to all Poſterity, we may here ſay with a witneſs, that God hath kept the feet of his Saints, in that he hath not ſuffered them to be takeni… the Snare of the Wicked. Our Soul is Eſcaped as a Bird out of the ſnare of the Fowler, the ſnare is broken and we are delivered, as the Pſalmiſt ſpeaks in the like caſe of Iſrael. Pſal. 124.7.

Thus it Concerns us, not onelyonly barely to take notice of, but to take notice of with Advantage, and Improvement, and that Eſpecially to a threefold particular.

Firſt, To Thankfulneſs, and Acknowledgment of the Great Mercy, and goodneſs of God to us in this particular. I ſay of his Goodneſs to us for our particular Perſons, who are intereſted and concern'd in it, either as theſe who had it taken effect, might either have not been, or have been deſtroyed, and ſo thereby prevented from thoſe Mercies, which have been ſince through means of that deliverance vouchſafed unto us. I ſay it behoves us to provoke our ſelves to all kind of Thankfulneſs in this regard, and to take advantage of this Annavaſary Commemoration which is appointed to this purpoſe. That it may not be onelyonly a matter of Courſe and Formality, which we cannot well decline, but may have a real Influence and Impreſſion upon us, to raiſe our Hearts in the prayſing of that God, who hath done ſo great things for us.

Secondly, As to matter of Faith, we are to improve it to that likewiſe, having had Experience of God's Goodneſs hitherto, to be ready to expect as much from him for time to come. That he that hath kept the feet of his Saints, will do ſo ſtill. Sutable to the manner and Carriage of the expreſſion here in the Text, which is not in the time paſt, but in the Future. Not he hath kept onelyonly, but he will, and therefore will becauſe he hath, experience of former Mercies, ſhould teach us to truſt, and to depend upon God for following as 2 Cor. 1.10. Who delivered us from ſo great a death, and doth deliver: In whom we truſt, that he will yet deliver us.

Thirdly, and Eſpecially, To Fruitfulneſs and Obedience. God having done ſo great things for us, we ſhould indeavour to do ſomewhat for him. And being thus Delivered out of the hands of our Enemies, ſhould ſtudy to ſerve him, as now without Fear, in Holineſs and Righteouſneſs all the days of our Life.

And this for the keeping of the feet of his Saints. In the deliverance of his people.

Now further Secondly, For the Wicked's ſilence in Darkneſs, in the Diſappointment of his Enemies, we may obſerve the Parallel in this alſo.

Here was both Darkneſs, and ſilence in Darkneſs.

Darkneſs there was in the very Letter. It was a work in the Dark.

And that both as to Place, and Time, in which it was wrought.

There was Darkneſs in the Place. For where did theſe Wicked Conſpirators prepare their Devices? Surely, it was in the Seller, and in the Vault, which they had fitted to that purpoſe. They dig'd deep to hide their Counſell from the Lord, and their work was in the Dark, ſaying, who ſeeth us? and who knoweth us, as the Prophet ſpeakes in Eſay. 29.15.

And there was Darkneſs likewiſe in the Time. For it was the Night which they chiefly made choyce of, for the carrying on of their wicked Deſignes.

p. 63A time and place of Darkneſs, ſutable to a work of Darkneſs.

And then there was Silence as to this Darkneſs. When they were Diſcovered they were in a manner Confounded, and knew not what to ſay for themſelves.

As others were ſilent in a way of Aſtoniſhment, at the Horridneſs, and Strangeneſs of the Fact, ſo were themſelves ſilent in a way of Confuſion, being Prevented, and Diſappointed of it, and as a Reproach not onelyonly to their Perſons, but alſo to their Religion, the Principles whereof led them, and carryed them thereunto, in the full extent and improvement of it.

But that which made them chiefly to be ſo, was the laſt thing of all. And that is. That by their ſtrength they could not prevail. Neither by the ſtrength of their intereſt and Combination. Nor by the ſtrength of their Wit, and Conſpiracy. God infatuated their Counſels, and turned all their Wiſdom into Fooliſhneſs.

And in the things wherein they dealt proudly, he was above them.

Their ſtrength it was proved to be Weakneſs both ways, both to the hurting, and ſpoyling of us. And as to the helping, and ſecuring of themſelves, as ſayling in either.

I will Conclude all at this time with theſe words of the Prophet David, in the name of the People of Iſrael, which are applyable likewiſe to our ſelves.

Bleſſed be the Lord, who loadeth us daily with Benefits, even the God of our Salvation Selah. He that is our God, is the God of Salvation, and unto God the Lord belong the iſſues from Death.